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E-grāmata: Calendar and Community: A History of the Jewish Calendar, 2nd Century BCE to 10th Century CE [Oxford Scholarship Online E-books]

(, Senior Lecturer and Head of Department, The London School of Jewish Studies)
  • Formāts: 250 pages
  • Izdošanas datums: 04-Oct-2001
  • Izdevniecība: Oxford University Press
  • ISBN-13: 9780198270348
  • Oxford Scholarship Online E-books
  • Cena pašlaik nav zināma
  • Formāts: 250 pages
  • Izdošanas datums: 04-Oct-2001
  • Izdevniecība: Oxford University Press
  • ISBN-13: 9780198270348
Calendar and Community traces the development of the Jewish calendar from its origins until it reached, in the tenth century CE, its present form. Drawing on a wide range of often neglected sources - literary, documentary, epigraphic, Jewish, Graeco-Roman and Christian - it is the first comprehensive work to have been written on the subject.

It will be useful not only to historians and epigraphists for the interpretation of early Jewish datings, but also as a historical study of early Judaism in its own right. Its main theme is that the Jewish calendar evolved in the course of this period from considerable diversity (with a variety of solar and lunar calendars) to unity (with the normative rabbinic calendar). The unification of the calendar was one element in the unification of Jewish identity in later antiquity and the early medieval world.
Abbreviations xv
Solar and lunar calendars
1(46)
From biblical origins to the end of the Roman period: the rise of the lunar calendar
2(23)
Biblical sources
2(1)
The Hellenistic and Hasmonaean periods
3(2)
Ethiopic Enoch
5(4)
Slavonic Enoch
9(1)
Jubilees
10(1)
Qumran sources: the calendars
11(3)
Qumran sources and calendrical practice
14(2)
Qumran calendars and sectarianism
16(2)
The first century CE and beyond: the end of the solar calendar
18(3)
Philo of Alexandria
21(1)
Josephus
22(1)
Second to sixth centuries CE: literary sources
23(1)
First to sixth centuries CE: inscriptions and documents
24(1)
Jewish and non-Jewish calendar
25(22)
The `Jewish' calendar
25(2)
Persian, Seleucid and Hasmonaean periods
27(5)
Ptolemaic and early Roman Egypt
32(2)
Josephus: calendars in early Roman Judaea
34(4)
Babatha's archive: the spread of the solar calendar
38(4)
The Jewish calendar in the Roman Empire
42(5)
The intercalation
47(52)
Introduction
47(2)
The procedure of intercalation
47(1)
The `limits' of lunisolar synchronization
48(1)
The evidence
49(1)
The early period: Enoch, Qumran, and other sources
49(4)
Lunisolar cycles
49(1)
The rule of the equinox
50(3)
The first century: Philo, Josephus, and epigraphic sources
53(9)
Philo of Alexandria
53(1)
Josephus
54(1)
Passover in Jerusalem, 37 CE
55(3)
The Berenike inscription
58(3)
Conclusion
61(1)
The second and third centuries
62(3)
The fourth century: Passover and the Christian Easter
65(20)
The rule of the equinox in the fourth century
66(4)
From the first century to the fourth: a radical change
70(2)
The `limits' of Passover: Peter of Alexandria and the Sardica document
72(8)
Calendrical diversity: evidence from the Council of Nicaea
80(5)
The fourth to sixth centuries: the persistence of diversity
85(14)
Justinian's decree
85(2)
The ketubah of Antinoopolis
87(1)
The Zoar inscriptions
87(10)
Conclusion
97(2)
The new moon
99(56)
Introduction
99(14)
The `new moon': some definitions
99(2)
Calculation and observation
101(1)
The Jewish lunar calendar
102(2)
The Magharians
104(2)
The evidence of Jewish dates
106(2)
Astronomical data
108(2)
Visibility and sighting of the new moon
110(2)
The conjunction
112(1)
Non-lunar factors
113(1)
The early period: the sighting of the new moon
113(11)
John Hyrcanus and Josephus
113(3)
Philo of Alexandria
116(4)
The Berenike inscriptions
120(1)
Cestius' assault on Jerusalem, 66 CE
121(2)
Second-century sources
123(1)
The later period: the day of the conjunction
124(19)
The Sardica document
124(8)
The Catania inscription
132(5)
The ketubah of Antinoopolis
137(2)
Conclusion: the shift to the conjunction
139(4)
The later period: the persistence of diversity
143(12)
The letter of Ambrose
144(2)
The Zoar inscriptions
146(7)
Conclusion
153(2)
The rabbinic calendar: development and history
155(56)
The Mishnaic calendar
157(7)
The new month
157(3)
The intercalation
160(2)
Theory and reality
162(2)
The Talmudic period
164(18)
The empirical calendar
164(1)
Calendrical rules
165(5)
The fixed calendar
170(5)
The Hillel tradition
175(5)
The `institution' of the fixed calendar
180(2)
The Geonic period
182(9)
Evidence of divergences from the present-day rabbinic calendar
182(4)
The Geonic calendar(s)
186(2)
The calendrical court
188(3)
The emergence of the present-day rabbinic calendar
191(20)
The present-day rabbinic calendar: an outline
191(3)
The sequence of months
194(1)
The rule of lo ADU
194(1)
The rule of molad zaqen
195(1)
The 19-year cycle
196(4)
The calculation of the molad: the evidence
200(7)
The origins of the present-day rabbinic molad
207(4)
Calendar and community: the emergence of the normative Jewish calendar
211(66)
Why the rabbinic calendar changed: some theories
212(20)
The persecution theory
212(10)
The Christian influence theory
222(5)
The scientific progress theory
227(5)
The `one calendar' theory
232(9)
The theory in Geonic and later medieval sources
232(4)
`One calendar': the Christian parallel
236(1)
Unification as a rabbinic policy
237(4)
Palestine and Babylonia: the single rabbinic community
241(16)
The ideal of calendrical unanimity
241(3)
Calendrical unanimity and the Babylonian community
244(3)
Calendrical dissidence in Babylonia
247(2)
Calendar prediction in Babylonia
249(4)
From calendrical rules to the fixed calendar
253(4)
The Babylonian origins of the normative Jewish calendar
257(20)
Calendrical rules in Babylonia
257(1)
Calendar calculation in Babylonia
258(5)
The erosion of Palestinian authority
263(1)
The R. Saadya---Ben Meir controversy
264(4)
The `four parts table'
268(2)
The calculation of the molad
270(7)
Appendix: The Exilarch's Letter of 835/6 CE 277(8)
References 285(18)
Index 303


Research Fellow, Lecturer, then Senior Lecturer at Jews' College (now the London School of Jewish Studies), University of London, since 1990.